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Uniformity: Making the Curatorial Cut

 I’ve been asked a lot of questions about why some of the new acquisitions were pursued and why they were put into this show, so hopefully this entry will help answer some of the queries and shed light on the curatorial decisions made for Uniformity.

In my last blog Uniformity: Why Uniforms Matter, I talked about the reasons for an exhibition about uniforms. And I promised in that last blog to talk further about some of the Māori uniforms included in the show. So for the next few blogs, I’m specifically going to talk about the seven uniforms from the Mātauranga Māori collection which also happen to be brand new acquisitions for Te Papa.

Uniformity was a collaborative exhibition between the Mātauranga Māori and History collections. This meant there were two curators, Stephanie Gibson and me, working on the show and deciding on the objects for inclusion. In this blog, I’ll just talk about the seven new acquisitions and go into a bit of detail about why these uniforms were acquired and the storytelling role they each have in Uniformity.

How the exhibition is arranged

There are seven large cases in total in Uniformity, and each of these cases holds a number of uniforms grouped according to a theme. After careful consideration of the potential content and the stories we wanted to tell, the themes selected were:

  1. Military uniforms: Colour to camouflage*
  2. Church vestments: Addressing the faithful*
  3. School uniforms: A ‘civilising mission’*
  4. All Blacks: In step with the game
  5.  Military style: In fashion (military influence on women’s fashion)
  6. T-shirts: Portable billboards*
  7. Invading the playground – military influences on children’s fashion

Just so you aren’t still here reading in a month’s time, I’m only going to talk about uniforms included in four of the cases (the ones with the asterisks*).

In this blog I’ll talk about one of the cases mentioned above – the Military.

Military uniforms: Colour to camouflage*

 

Key objects from the Military Case

  The historical roots of uniforms are firmly planted in Military and Ecclesiastical histories, so it is only right that the first two cases that begin the story of Uniformity exhibition focus on examples from the Military and Church.

In-situ shot of the Military Case

The Military case was a very satisfying case to work with, and it was also the case that took the most time and attention. Steph and I worked very closely with representatives from the Armed Forces – especially from the NZ Special Air Service (NZSAS) and Clive Robinson Senior Advisor Insignia and Ceremonial Items, from the New Zealand Defence Force.  Clive in particular was personally recommended by Sir Jerry Mateparae to advise and consult on all matters to do with his uniform and his expertise was truly invaluable.

New Zealand military uniforms have inherited a legacy of strong traditions from European military dress. The deeply significant customs and particularities around dressing made it very important that we got everything in the case absolutely right. No detail could escape scrutiny – the correct combination of insignia, the placement of the aiguillettes on the shoulder (a trickier task than you would think), and even the buttons – were all subject to careful examination.

I believe the pains we took to make sure everything was as correct as practicable have paid off. However there are a few very small quirks unique to Sir Jerry’s uniform and his wearing preferences, which some eagle-eyed uniform experts out there might spot. But I won’t highlight them, I want to see if anyone can pick them out.

Graphics by Nick Clarkson, Te Papa 2012

From the beginning of exhibition development, the military theme was a huge influence on how the Uniformity exhibition team envisaged the show.  The image above is the main graphic identity designed for the show by our Graphic Designer Nick Clarkson. You’ll see the strong silhouettes of soldier-type figures, male and female. Further, look at the bold red (which I loved from the beginning, when Nick suggested the use of it in the graphics) which reference the red in the Military case; and the use of camouflage patterning in the typography, all of these elements underline the significance of the military uniform story in the overarching show narrative.

  1. 1.    Ceremonial Service Dress uniform and accessories for Chief of Defence Force about 2006

Sir Jerry Mateparae’s CDF uniform. Photographer Michael Hall, Te Papa 2012.

Uniform gift of Lieutenant General The Right Honourable Sir Jerry Mateparae, GNZM, QSO, Governor-General of New Zealand, 2012 (ME024094)

Suit made by Albion Clothing, New Zealand; aiguillettes and sash by The Wyedean Weaving Company, England; sword by E L M Medallists, Singapore.

Made from poly-wool blend, anodised brass, gold, felt, cotton, steel, plastic.

On its own, this splendid uniform even without any mention of its very famous donor is remarkable enough. It is a wonderful example of khaki Service Dress, with accompanying regalia and insignia to demonstrate the wearer’s service history, and that he is of exceptionally high rank.

Between 1 May 2006 – 24 January 2011, His Excellency Lt Gen The Right Hon Sir Jerry Mateparae GNZM, QSO (Ngāti Tūwharetoa and Ngāti Kahungunu), served as the Chief of Defence of the New Zealand Defence Forces, a remarkable epoch in a long military career. Enlisting in 1972, Sir Jerry rose through the ranks to become the first Māori Chief of Defence in the history of the military – the highest commanding appointment possible in the defence forces – in 2011. At the conclusion of his service as Chief of Defence, he was subsequently appointed as Governor General, the second Māori to be so – a role he continues to perform.

His Excellency Lt Gen The Right Hon Sir Jerry Mateparae GNZM, QSO (Ngāti Tūwharetoa and Ngāti Kahungunu). Photographer Simon Woolf, image courtesy of Government House, 2011.

This uniform that you see here is a Ceremonial Service Dress All Ranks uniform. Known as a Ceremonial 1A, it is worn by all ranks of the NZ Army on formal occasions and directly influenced by the khaki British Army service dress adopted by the New Zealand Army in the early 20th century.

This uniform consists of long dress trousers, a short sleeved shirt and tie, and the service dress jacket. The trousers and jacket are made from polywool, by Albion Clothing in Christchurch. There are two patch pockets with box pleats on the breast, and two bellows pockets on the lower part of the jacket (called the skirt). The anodised brass buttons are removable and feature the words ‘New Zealand Defence’ with the 4 stars of the Southern Cross.

Close up of shoulder rank badges.

While this uniform was issued to All Ranks, there are a number of specific symbols on this uniform – on the breast, shoulders and upper arm – which distinguishes Sir Jerry’s very high rank and the corps to which he belonged or commanded.

Do you notice the prominence of the red – the colour of the gorget patches on the collar, and the puggaree on the lemon squeezer? Visually the red is not only very striking but also herald back to the historical use of red in British military uniforms (as demonstrated by the inclusion of the Gordon Highlander’s jacket). In this example, the red on the puggaree denotes the wearer is permanent infantry staff, and the gorget patches as worn on this uniform are indicators of rank signifying the wearer is above the rank of colonel.

Close up: Ceremonial Sash with kowhaiwhai patterning

And do you also note the use of Māori kōwhaiwhai design on the waist sash? Sashes are very old elements of military dress, which also signify rank. The incorporation of Māori motifs into the uniform references a strong Māori identity present within the New Zealand Army culture. As this quote from the NZ Army website reveals: “The unique culture of the New Zealand Army has been shaped and defined by a range of complementary influences. These include the martial traditions of the British soldier and the Maori warrior; our history, heritage and experience of war; and the characteristics of wider New Zealand society.”  In the sash, you see the two distinctive cultural expressions brought together – the sash form and the kowhaiwhai patterning – creating a new uniform element which is now unique to the NZ Army.

This strong Maori identity is further observed  in the NZ Army badge, a Herald of Arms that shows an officer’s sword crossed with a taiaha kura. When you come visit the exhibition, you can see a taiaha kura in the military case. One other interesting facet to the taiaha kura is the use of red cloth to form the tauri (collar) of the taiaha kura included in the show, as well as awe or Maori dog hair tassels. Ordinarily kākā feathers would have been used to create the tauri, as in this example but some tauri from the mid century were said to have used the red cloth from soldiers’ red-coats. These examples are however very rare.

There are a number of additional elements that we added to Sir Jerry’s uniform in order for the visitor to see how he would have dressed as Chief of Defence at very formal occasions. These elements have been borrowed from the New Zealand Defence Force. The Lemon Squeezer with its puggaree and hat badge, the aiguillette, the general officer’s sword and leather gloves, the medals and the ceremonial sash, have all been borrowed and I hope to acquire them permanently, so we can always be able to see Sir Jerry’s uniform dressed this gloriously.

Photographer Michael Hall, Te Papa 2012.

When His Excellency Sir Jerry agreed to gift this uniform to Te Papa Tongarewa, it was cause for a bit of celebration among some of the curators. His status and the significant life achievements of Sir Jerry mean that he is a part of New Zealand history and his uniform will be able to tell his story for future visitors to Te Papa.

Please take your time to look at this ‘decoding’ graphic that was produced by the Uniformity exhibition team, which helps the visitor to understand what some of the components of the uniform represent.

My sincere thanks to History Curators,  Stephanie Gibson and Michael Fitzgerald for their expertise and for reviewing this entry.

Graphic for Sir Jerry’s uniform. Te Papa 2012.

World’s rarest whale revealed to the world.

Even in this well-informed age it’s surprising how much we still don’t know about the natural world – especially the oceans!   

All whales must come to the surface to breathe, despite this the Spade-tooth whale Mesoplodon traversii (Gray, 1874), an animal over 5m in length, has never been see alive, and until 31 December 2010 no one had even seen one with flesh on. Previously known from only two beach worn skulls (one from White Island and one from Robinson Crusoe Island in the Juan Fernandez archipelago off Chile) and the holotype, a lower jaw and two large tusk teeth housed here at Te Papa it really is the world’s rarest whale. You can see the holotype in this article on Tales from Te Papa on beaked whales.

The stranding of a cow and her calf at Opape beach in the Eastern Bay of Plenty is the first record anywhere in the world of an intact specimen. The few photos taken at the time the stranded animals were discovered have revealed the external appearance of the species.

Initially from the telephone description I identified these as the more commonly stranding Gray’s beaked whale. Superficially the species appear remarkably similar only some details in the colouration give us some clue.

The whales were buried and had it not been for the collection by DOC staff of a small sample of skin for DNA extraction at the University of Auckland the discovery may not have happened. MSc student Kirsten Thompson and her supervisor Rochelle Constantine rang me in the early hours of the morning to share the news of their analysis. Thankfully I was lying down!

After resurrecting the species in 2002, based on the skeletal remains, it remained a real dream to see what they actually looked like.

In our paper released today in Current Biology (a Cell Press Publication), the digital painting based on the photos of the adult female has been published for the world to see. [ Current Biology, 6 November, 2012 Volume 22, Issue 21]

Image depicting the head of an adult female spade-toothed whale Mesoplodon traversii, copyright Anton van Helden (illustrator)

In January of this year with the agreement and help of Whakatohea Maori Trust Board and Ngai Tama Haua hapu, Te Papa was able to recover the skeletons of the stranded pair. Sadly the head of the adult female had washed away through beach erosion. But we now have collected the only complete specimen in the world of this rarest of whales. Te Papa is working with Whakatohea to develop an agreement around the management of these remarkable taonga for the benefit of all to learn more about this species and its significance.

‘Vacant lot of cabbages’ documentation enters Te Papa’s archives

In 1978 contemporary New Zealand artist Barry Thomas undertook a public art project in inner city Wellington. Utilising a vacant lot on the corner of Willis and Manners Streets, the artist and his friends cut through a wire perimeter fence, delivered a truckload of top soil to the site and planted 180 cabbages.

Barry Thomas, 'Vacant lot of cabbages' documentation, 1978. Purchased 2012, Te Papa. Photo: courtesy of Barry Thomas.

Barry Thomas, ‘Vacant lot of cabbages’ documentation, 1978. Purchased 2012, Te Papa. Photo: courtesy of Barry Thomas.

The project Vacant lot of cabbages (also known as ‘The cabbage patch’) immediately caught the public attention and received extensive media coverage. Barry was interviewed in local newspaper The Evening Post where he challenged Wellingtonians to occupy the vacant lot and claim the site as their own. The lot was quickly filled with all sorts of objects—which the city council promptly cleared away—except for the cabbages. For several months the vacant-lot-turned-urban-garden became the site of informal gatherings, events and a one-week arts festival called ‘The Last Roxy Show’.

Vacant lot of cabbages featured in Jim and Mary Barr’s exhibition When art hits the headlines: a survey of controversial art in New Zealand at the National Art Gallery’s Shed 11 venue in 1987. The project is also discussed in Christina Barton’s history of temporary art in Wellington published in Wellington: a city for sculpture (Wellington: VUP and Wellington Sculpture Trust, 2007).

Journalist Chris Trotter has described Vacant lot of cabbages as ‘a conceptual artistic statement against the life-negating conservatism of the Muldoon years [which] quite literally grew into a life-affirming (and edible) challenge to Wellington’s bureaucratic soul’ (Dominion Post, 20 August 2010, full article here).

Barry Thomas, 'Vacant lot of cabbages' documentation, 1978. Purchased 2012, Te Papa. Photo: courtesy of Barry Thomas.

Barry Thomas, ‘Vacant lot of cabbages’ documentation, 1978. Purchased 2012, Te Papa. Photo: courtesy of Barry Thomas.

Te Papa has recently acquired Thomas’s archive of the Vacant lot of cabbages project for its collection as it documents an important moment in New Zealand’s art and social history. It is especially timely to consider the project in light of recent art initiatives (e.g. Letting Space in Wellington and Gap Filler in Christchurch)—not to mention wider social phenomena such as the Occupy movement, urban farming and guerrilla gardening.

Sarah Farrar
Curator of Contemporary Art

p.s. Wellingtonians take note – this Saturday 3-5pm at City Gallery there will be a discussion about recent temporary art  including Letting Space, Gap Filler and the Performance Arcade.

Mafutaga Tupulaga Tokelau, Porirua – revisited

This week we have celebrated the inaugural Tokelau Language Week (29 October – 4 November). The theme is Ke mau ki pale o Tokelau: Hold fast to the treasures of Tokelau. We have posted a blog each day highlighting cultural treasures from Tokelau in Te Papa’s collections.

Today, I want to share with you a photograph that relates to our second post this week about the Mafutaga Tupulaga Tokelau from Porirua. I recalled spotting it on a Facebook friends post several months ago so I invited him to share his memories of the photograph in this blog as it relates to this small collection presented to the museum in the 1986.

Tuluma (container) Mafutaga Tupulaga Tokelau from Porirua, 1986

My thanks to Kevin Sesale Setefano for sharing the photograph and the words below. Faka fetai!

Mafutaga Tupulaga Tokelau from Porirua 1986

Malo ni Tokelau,

This is a photo taken at the Iulio and Silila Setefano family home in Warspite Avenue, Porirua, back in 1986 where a Tokelau project workshop programme was held over the duration of a month.

The Tokelau government funded an art and craft project development by Alepano Savelio involving the Tokelau traditional craftsmen shown in the photo. This was to be displayed in the National Museum, which was on Buckle St, Wellington at the time. It was the first display of Tokelau crafts to be done there and ceremonies took place.

The elder craftsmen from Atafu, Nukunonu and Fakaofo Tui Tokelau are very unique, and range in their styles and techniques. They make the treasures and survival tools that have been taught over many generations in Tokelau and that continue to this day, so we can teach our young people in New Zealand the crafts for their journeys and pathways to come.

As the young people in the photo, Savelio Ioane and myself (Kevin Sesale Setefano) we were helping and supporting the elders with the traditional project. For us, it was about active listening and the importance of understanding workmanship, understanding how Tokelau tools can keep us alive. These were important survival skills in order for our kaiga (family) to support themselves through daily living in Tokelau. The project was very interesting and at times entertaining. As the elders told their stories and worked on the crafts, they had hilarious discussions between themselves as they shared their versions of the Tokelau culture with each other.

Tokelau arts and crafts will continue on if the traditional workmanship and skill sets are passed on to younger generations. Tokelauans’ have moved around the world and have needed to learn other skills and undertake education to survive in the European world. However, the knowledge and education that I received will never be forgotten and will be passed down to next generation to carry on.

Finally, I say faka fetai to the Elders and Tokelau people

Aloha lahi atu koutou and Kaiga

God Bless

Kevin Sesale Setefano

Tokelau kie tau (fine mat) with an edge

This week is the inaugural Tokelau Language Week (29 October – 4 November). The theme is Ke mau ki pale o Tokelau: Hold fast to the treasures of Tokelau. To celebrate, the Pacific Cultures team will post a blog each day highlighting cultural treasures from Tokelau in Te Papa’s collections.

Kie Tau (fine mat); FE010246; Purchased 1993 with New Zealand Lottery Grants Board funds; Te Papa

Kie Tau (fine mat); FE010246; Purchased 1993 with New Zealand Lottery Grants Board funds; Te Papa

For today’s blog, I would like to focus on this kie tau (fine mat) which was made around 1991 by Telesia Lino, Katalina Paselio, Maselina Pereira, Fetu Perez, Malia Sesale, Vito Koloi, Susana Koloi, Matalena Atonio, Valelia Lafaele, and Kolopa Isle. The makers were members of the Ko Fatu Paepae o Lower Hutt – a Tokelau weaving group based in Lower Hutt, Wellington.

Because of the combination of customary and synthetic materials used in the making of this kie tau, it was acquired by the museum to feature in the exhibition Traditional Arts of Pacific Island Women (1993). The main body of this kie is made from heavily processed lau kie (pandanus leaf), with a border pattern and decorative motifs in lau hulu (brown pandanus). Both varieties of pandanus were imported to New Zealand from Tokelau.

An interesting feature of this kie tau is the thick outer fringe made from synthetic material. It is very similar in appearance to the kanava bark fibre found in Tokelau, but it was actually obtained from packing case material from a car assembly plant in New Zealand. The kie tau measures 2000mm in length by 1510mm wide. Hand-woven fine mats like this are worn and presented at special occasions such as weddings, and continue to have a significant cultural role in Tokelauan communities, whether in New Zealand or in Tokelau.

Tuluma – fishing boxes of Tokelau

This week is the inaugural Tokelau Language Week (29 October – 4 November). The theme is Ke mau ki pale o Tokelau: Hold fast to the treasures of Tokelau. To celebrate, the Pacific Cultures team will post a blog each day highlighting cultural treasures from Tokelau in Te Papa’s collections. Today, in this third blog post we look at tokelau fishing boxes.

Since I began working with the Te Papa collections in the early 1990s, I have admired the tuluma of Tokelau. Tuluma is the name given to wooden boxes that are used to carry fishing gear in canoes or as storage containers in the home. Tuluma are designed to have a tightly fitting lid held in place with a cord made from plaited coconut fibre. The looped cord allows the lid to be lashed down, keeping it attached should the box be dropped or toppled while at sea.

Tuluma (fishing tackle box) Elia Tinielu 1995

This tuluma was made by Elia Tinielu, a member of a Tokelau community group based in Porirua, New Zealand. He has strong ties to the village of Atafu. The tuluma is made of timber from the kanava tree and has a coconut fibre sling. These materials were brought to New Zealand from Tokelau by members of the Atafu group.

In New Zealand, tuluma are most often used as ornaments or storage containers. I really like the craftsmanship that goes into shaping them and making a perfectly fitting lid. The grain of the wood that the carvers use and even the finely plaited coconut fibre cord all add to tuluma’s visual appeal. In recent years, I have seen amazing polished tuluma inlaid with shell motifs and even the word Tokelau. Tuluma come in many sizes: from examples small enough to be held in one hand to very large versions, big enough to hold a bundle of cloth.

I tried to acquire a big tuluma a few years ago at an auction that had a mid 20th century shipping label stuck on its lid. It was obviously used a suit case of sorts for someone travelling to New Zealand. Unfortunately, I was outbid and the tuluma went to a private collector. Here are a few examples of tuluma from the Te Papa collections. If you click on the image you can zoom in on them.

Tuluma (Gift of A J Crowther, 1983)

Tuluma (no date)

Tuluma (Gift of Jock McEwen, 1999)

Tuluma (Gift of Government House, 1997)

Contemporary New Zealand art on display in China

Two weeks ago I was in Shanghai for the opening of the exhibition Meridian Lines: Contemporary Art from the Museum of New Zealand Te Papa Tongarewa at the China Art Museum with artist Yuk King Tan and Wen Powles, Te Papa’s International Strategy Advisor.

The China Art Museum is the new home of the Shanghai Art Museum, which has relocated to the China Pavilion from the 2010 World Expo.

The China Art Museum in Shanghai. Photo: Hutch Wilco, Te Papa

The China Art Museum in Shanghai. Photo: Hutch Wilco, Te Papa

As part of their re-opening celebrations, the China Art Museum invited several international museums to contribute exhibitions from their collections. The other museums included the British Museum, the Rijksmuseum, the Whitney Museum of American Art, the Victor Hugo Museum and the National Council for Culture and the Arts of Mexico.

While many of these institutions selected important historical works from their collections, we decided to present a selection of contemporary art from New Zealand. Meridian Lines includes works by Bill Hammond, Ralph Hotere, Ani O’Neill, Michael Parekowhai, John Pule, Yuk King Tan and Gordon Walters.

Here’s a glimpse at our exhibition…

From left to right, artworks by Yuk King Tan, Ralph Hotere and Gordon Walters. Photo: Hutch Wilco, Te Papa

From left to right, artworks by Yuk King Tan, Ralph Hotere and Gordon Walters. Photo: Hutch Wilco, Te Papa

The response to the exhibition was really quite overwhelming with a strong level of interest from both the local Chinese and other international visitors. Yuk King Tan’s work was reproduced on the second page of the English language South China Morning Post newspaper and one morning I discovered the show being featured on a Chinese television station.

Yuk King Tan’s work featured in the 'South China Morning Post', 2 October 2012.

Yuk King Tan’s work featured in the ‘South China Morning Post’, 2 October 2012.

The China Art Museum anticipates that approximately half a million people will visit the museum by the end of the year, when our exhibition closes.

Listen to Mary Kisler discussing the exhibition with Kim Hill on Radio New Zealand National.

Sarah Farrar

Curator of Contemporary Art

Calling all quilt lovers!

On Wednesday 14 November 2012 from 6.30 to 8.30pm visiting material-culture specialist Beverly Lemire will present an illustrated lecture on the history of the quilt entitled From Global Trade to Domestic Arts: The Spread of Quilt Culture 1600–1900.

Quilt, 1850s, England. Maker unknown. Gift of R. Miller, 1963. Te Papa

Beverly Lemire has worked with collections at major museums in Canada, the United States, Portugal, Spain, India, and Britain. Her publications include Fashion’s Favourite: The Cotton Trade and the Consumer in Britain, 1660–1800 (1991), Dress, Culture and Commerce (1997), and Cotton (2011) – for Berg Publishers, in the series entitled ‘Textiles that Changed the World’.

With Lesley Miller she co-edited Textile History (2002-2007), the longest-established international journal on the production, consumption, meanings and conservation of textiles and dress. As such she is a certainly a speaker not to miss!

This is a Friends of Te Papa event. Members of the public are also welcome to attend. Register to attend by 5pm, Tuesday 13 November.

Cost: Friends of Te Papa $15, public $20 (includes a glass of wine)

To book:

Quilt, 1700s. Maker unknown. Te Papa

Beverly Lemire From Global Trade to Domestic Arts: The Spread of Quilt Culture 1600–1900 is presented in conjunction with a symposium jointly hosted by MATTER, New Zealand’s only research cluster focussed on material culture research at Massey University and the Museum of New Zealand Te Papa Tongarewa.

 

News from Loans: Where to see Te Papa collection items

Over the next little while I am going to let you know where you will see Te Papa’s collection items on display at other places. Today I am going to let you know where to see some of the items in our history collection in Northland and Auckland.

Anchor, circa 1760, France. Maker unknown. Gift of Kelly Tarlton, 1974. Te Papa

Anchor, circa 1760, France. Maker unknown. Gift of Kelly Tarlton, 1974. Te Papa

If you are in Kaitaia be sure to visit the Far North Regional Museum to see the de Surville anchor.  The anchor is one of three that were lost from the French vessel Saint Jean Baptiste, captained by Jean François Marie de Surville, in Doubtless Bay, Northland in 1769 and one of two that were recovered in 1974.  Both anchors are enormously significant to New Zealand’s history being the earliest authentic European objects found in New Zealand.  If you are ever in Wellington you can see the second anchor high on the wall above the entry foyer at Te Papa.

To find out more about the anchors go to Te Papa’s Collection Online

When visiting Auckland Museum you will see an articulated skeleton of a Minke Whale in their Oceans Gallery.  It’s not that often you see a whale skeleton and when you do it surprises you with how big it is.  This skeleton is about 7 meters in length and suspended from the ceiling so don’t forget to look up!  I’m sorry I don’t have a photograph of it but you can find out more about the Oceans Gallery on the Auckland Museum website.

At Voyager: New Zealand Maritime Museum in Auckland you will see two of Te Papa’s collection items. 

Lifeboat (ship’s gig), circa 1890, New Zealand. Maker unknown. Gift of the Department of Lands and Survey, 1973. Te Papa

Lifeboat (ship’s gig), circa 1890, New Zealand. Maker unknown. Gift of the Department of Lands and Survey, 1973. Te Papa

The first is the Auckland Islands lifeboat.  In the nineteenth century the New Zealand Government set up a number of depots to aid shipwreck survivors.  This lifeboat was recovered from the depot on Adams Island in 1973 when the depots were no longer needed.

NZL 32, 1993 - 1995, Auckland. Davidson, Laurie, Peterson, Doug, McMullen & Wing Ltd, Southern Spars. Gift of Team New Zealand Limited, 2003. Te Papa

NZL 32, 1993 – 1995, Auckland. Davidson, Laurie, Peterson, Doug, McMullen & Wing Ltd, Southern Spars. Gift of Team New Zealand Limited, 2003. Te Papa

The second Te Papa item is the iconic NZL32 – the New Zealand yacht that won the America’s Cup in San Diego in 1995.  NZL32, or Black Magic as it is otherwise known,  is the centrepiece of the exhibition Blue Water Black Magic.  The exhibition is a tribute to Sir Peter Blake who captained the yacht and led the sailing campaign.

You can learn more about the exhibition on the Voyager website.

Four-poster bed, circa 1870. Maker unknown. Te Papa

Four-poster bed, circa 1870. Maker unknown. Te Papa

By jumping on a ferry and visiting Kawau Island you can see Governor Grey’s bed in the beautiful Mansion House.  Kawau Island was purchased by Sir George Grey in 1862 and he spent a fortune remodelling the house, planting the garden and introducing many exotic and native animals.

Learn more about Mansion House

Next time I will tell you about history collection items in the Wellington region.

The Berry Boys – Girl Day

One of the fascinating aspects of the Berry & Co photographs of World War I soldiers is that they were often photographed with family and friends. These family photographs bring to the fore the fact that women and children were affected by the war. Life on the home front was far from easy. People had to learn to live with the constant worry and fear that their loved one might be killed or injured. Food and other resources were severely limited and expensive. With so many men away, the work force was greatly reduced. Women often had to bring up young children on their own both during the war when their husbands were away and sometimes for the rest of their lives, if their loved one died.

In recognition of United Nations ‘International Day of the Girl Child’ I’d like to dedicate today’s blog to the women and children in the Berry & Co photographs. This annual event aims to raise public awareness about the equal rights of girls. It therefore seems appropriate and timely to highlight some of the girls featured in these photos and explore what their lives were like growing up in New Zealand.

Herbert and Marguerita Freeman with baby Zena, circa 1917, Wellington. Berry & Co. Purchased 1998 with New Zealand Lottery Grants Board funds. Te Papa

Baby Zena situated in the centre of this photo was the first child of Marguerita and Herbert Freeman. She was about three months old when this photo was taken. Her father was granted leave for four months in December 1916 on grounds of ‘hardship’ and that his wife Marguerita was a ‘very delicate woman’, which was code for her being pregnant. When he eventually embarked for the Great War on the 1 August 1918, Zena already had a sister, Rita who was born in April 1918. The family was lucky because even though Herbert was away from home for about a year, he arrived in England just prior to the Armistice in November 1918.

Arthur and Amy Gamon with baby Kathleen, Circa 1918, Wellington. Berry & Co. Purchased 1998 with New Zealand Lottery Grants Board funds. Te Papa

 Kathleen Gamon pictured here between her father Arthur and mother Amy was born on 20 June 1916. This photo was probably taken in about 1918 prior to Arthur leaving for the war. 

Life in New Zealand when Zena and Kathleen were born and growing up, was very different from today. The 1877 Education Act meant that there was free compulsory education for children aged between five and 14 but although secondary schooling was available, most children left school when they turned 14.

Kathleen attended the Lyall Bay Primary School but it is not known where Zena went to school. It is highly likely that they shared their classroom with up to 40 other children. Children were crammed into rows and the rooms were often hot in summer and cold in winter. Fresh air was considered to be highly beneficial so teachers were encouraged to keep the windows open year-round.

Most children learned to write on slate boards and when good enough they moved on to paper and pencil, and then ink. Widespread use of the strap and the cane ensured children followed the rules, held their pencils correctly and did their homework!

The 1920s was a time when the educational and professional sectors expanded in New Zealand. Women seized new opportunities in employment. The School Dental Nurse service, established in the 1920s, provided an opportunity for women to train as Dental Nurses and the Plunket Society trained Plunket and Karitane nurses all considered good career choices for young women.

Like most women, both Zena and Kathleen married and had children. Kathleen died in 2003 but Zena is still alive. It’s amazing to think about the changes she would have seen in her life time. The opportunities for girls in New Zealand today are vast in comparison to when Zena and Kathleen were little girls and it’s hard to imagine a time when women weren’t allowed to take part in parliament or choose to have a career or university education. In many countries though, there are still huge levels of inequality for girls. ‘The International Day of the Girl Child’ is an important date and moment to think about girls’ rights and the recognition girls deserve as citizens and as powerful agents of social change.

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